Michael's Abbey Bible Study - Gospel of John Chapter 5

1 After these things there was a feast of the Jews, and Jesus went up to Jerusalem. We aren't told which feast this was. There were three feasts of the Jews; Passover, the Feast of the Booths, (also called the Feast of Tents or Feast of Tabernacles,) and the Feast of Dedication, (now called Hanukkah.) Jerusalem would be crowded whenever one of these feasts were happening.
2 Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes. Jerusalem wasn't located by a river or lake like most large cities, especially capitals. Its water sources were underground fed wells and pools. The sheep gate was on the northeast side of the city. That there were five porticoes means there was an unusually large open space around the pool, with room for a great many people.
In the past skeptics used this verse as a "proof" that the gospel was fiction citing that no pool had been found with five porticoes. Of course, this was very thin evidence compared to the overwhelming mountain of evidence confirming the gospel accounts. This argument is no longer used as archeological exploration has discovered the five porticoes around the pool by the sheep gate.
3 In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters; 4 for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] The large number of the infirm was normal every day, not just because there was a Jewish feast happening. The infirm sitting and waiting was a common sight in large cities begging for alms. The difference in this situation is the infirm were hoping for healing from the pool.
The end of verse 3 through verse 4 are in brackets because they do not appear in all of the manuscripts we have of this passage. Whether they are original or not is not important as they do not change the meaning of the text. If they are an addition, it would appear that they were placed to clarify why the man said what he did in verse 7. This would have been common knowledge at the time this gospel was written. Thus, adding it would be an editorial clarification, if it actually was an addition.
5 A man was there who had been ill for thirty-eight years. The man had been sick for 38 years. The text does not say how long he had been waiting by the pool hoping to be healed. But the context makes it seem like a considerable time, enough that he was losing hope of ever being the one to get into the water first.
6 When Jesus saw him lying there, and knew that he had already been a long time in that condition, He *said to him, "Do you wish to get well?" Jesus knew the man had been like this for a long time by divine knowledge. And He engages with him. Jesus doesn't just do something, but asks the man what he wants. God can just do what He wants. But He stands at the door and knocks, letting us decide whether to open the door or not.
7 The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me." It seems the man thought Jesus was asking why he doesn't get healed by the pool. So he explains why he can't be the first in the water after it is stirred up. It is likely he was thinking that Jesus was offering to help him, possibly by getting him in the pool quickly. Someone must have been providing for him. But they could not stay to help him get into the pool as they needed to earn a living to support them. Regardless, the man's response answers Jesus' question, that he wants to be healed.
8 Jesus *said to him, "Get up, pick up your pallet and walk." The man's pallet was what he would lie on while he waited by the pool. Telling the man to take it was Jesus saying to gather his belongings as he had no need to be there by the pool any longer. It becomes a point of contention later.
9 Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. We are not told what it was that afflicted the man, only that it made it difficult for him to move. Some sort of paralysis was likely. But the man was healed. The full scope of this healing is huge. It was not just that he was healed of his affliction. His atrophied muscles were restored. His sense of balance was adapted. And his muscle coordination was made normal. He was not just cured, but 6-12 months of therapy was done in an instant.
Then we are told this happened on the Sabbath.
10 So the Jews were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." "The Jews" probably refers to officials as John meant in previous passages, especially considering how they behave. Regardless, here an incredible miracle has taken place, and they are only seeing where they can point the finger of accusation. Of course, this was hypocritical of them to accuse someone of doing work on the Sabbath as what they were doing was their work. And while temple and synagogue service on the Sabbath was necessary and exempt from the law, this going around acting as religious police was violating the spirit and letter of the law. This behavior and attitude explains why they completely missed that the Messiah had come and fulfilled all the prophecies.
11 But he answered them, "He who made me well was the one who said to me, 'Pick up your pallet and walk.'" We don't know what the healed man was thinking. It is possible that the man was deflecting because of being confronted by Jewish authorities. But it is also possible and more likely that his mind was on this amazing miracle that had just happened to him. So any response would be in that context.
12 They asked him, "Who is the man who said to you, 'Pick up your pallet and walk'?" The Jewish officials immediately turn their attention from the law breaker to the one who healed him. It appears they had some motivation for seeking the healer. It may be that they suspected it was Jesus and were looking for a way to discredit Him after the cleansing of the temple.
13 But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. Jesus doesn't identify Himself at this time. It seems Jesus deliberately slipped away to avoid the confrontation that would have occurred.
14 Afterward Jesus *found him in the temple and said to him, "Behold, you have become well; do not sin anymore, so that nothing worse happens to you." While going to the temple would be a central part of going to Jerusalem for a Jewish feast, it seems that Jesus used the opportunity to deliberately find the healed man and deliver this postscript. By exhorting the man against sin Jesus clearly points to Yahweh as the author of this healing.
To be clear, Jesus is not saying that the man's infirmity was due to past sin. Jesus repeatedly spoke against that, particularly because it was a common false belief at the time. The something worse could easily be referring to being condemned to hell, which would certainly be worse than some physical impairment in this life. And Jesus repeatedly warns people that they will die in their sin meaning they will face judgement, not that their sin will cause physical death.
15 The man went away, and told the Jews that it was Jesus who had made him well. Jesus must have identified Himself to the healed man. But Jesus doesn't tell him to keep quiet about it, or the man ignored that instruction. And now that Jesus is well away the man could tell the officials who it was that healed him without a confrontation that needed to take place later rather than now.
16 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. These things that Jesus did on the Sabbath were more than just instructing the healed man to take up his pallet. That was one thing. They included that Jesus healed on the Sabbath. That these Jewish officials had a problem with healing on the Sabbath makes it totally clear they were not seeking God, but their own power. Those who worked in the temple on the Sabbath were considered blameless because they were doing the Lord's work. Healing the sick and lame would certainly be considered the Lord's work for anyone who is seeking God. For someone to think it was sinful to heal the sick and lame on the Sabbath shows their sinful nature.
17 But He answered them, "My Father is working until now, and I Myself am working." This may not have been a dialog between Jesus and the Jewish officials. It seems more like public responses and speeches than a direct confrontation as they did not seek to take action against Jesus at the moment of these words. Jesus was calling God His Father, for which the Jewish authorities could have brought Him up on charges of blasphemy, and later do exactly that.
18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God. The most important point in this verse is that they were already seeking to kill Jesus before this healing on the Sabbath. It is likely because Jesus disrupted their kick-back scheme with the merchants operating in the temple. Or it could merely be that they were shamed by Jesus doing what they knew they should have done themselves. Regardless, killing Jesus was already their mindset. This latest only added to it.
That they wanted to kill him more for healing on the Sabbath shows they were not being rational or righteous. They were letting their prejudice and hatred color their judgement. That they believed Him to be blaspheming would be a good reason for wanting to kill Him, even though they were wrong about it being blasphemy. But they already wanted him dead long before this.
19 Therefore Jesus answered and was saying to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. Jesus answers something that was not actually spoken to Him. Thus, it seems like this was not so much a dialog as the back and forth of the Jewish officials agitating in the background and Jesus making public pronouncements.
Jesus is explicitly referring to Himself as the Son of God in public. While it is true that the Son is subordinate to the Father, that is not the primary message of Jesus' pronouncements here. This is more about the relationship of the trinity than subordination. The Son cannot operate outside the Father's doing because they are one God. They must operate of one accord because it is their nature.
20 For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. The relationship within the trinity is one of love. It is also one of doing works in like manner, which is primarily referring to the miracles that Jesus had been performing up to this point. And greater works than those that have been done so far are promised.
21 For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. Jesus specifies one of the greater works to come. Raising from the dead and giving life would certainly be greater.
22 For not even the Father judges anyone, but He has given all judgment to the Son, Here a difference between the persons of the trinity is explained. There is a division of duties between the persons. The Father will not be the judge of anyone. That responsibility has been given to the Son. Therefore it will be Jesus that sits on the Bema seat on judgement day. There are other divisions of responsibility between the persons of the trinity that are not specified here.
23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. One reason for this particular duty being given to the Son is so all will honor Him as well as the Father. This does not mean it is the only reason. It is just the one Jesus chose to share here. Failure to honor the Son is to fail to honor the Father. This is the way of things whether we choose to accept it or not.
A duty of the Father was to send the Son to us.
24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. Jesus' word, logos in Greek just like at the beginning of the gospel of John, is the gospel message of salvation by grace, which is an undeserved gift of God. There are two conditions presented here. Hearing the word of Jesus, the gospel, and believing in the Father. Those who do these receive eternal life and do not pass into judgement. Specifically, they do not pass into judgment for their sins because their sins have been paid for by what Jesus was about to do. (This is not talking about the judgment for what we did for our reward which is a different judgement as specified in verse 29.) Because we listen to the gospel and believe in God the Father we pass out of the death we deserve into the life we do not deserve.
25 Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. Here Jesus is prophesying that his death to pay the penalty for our sins is going to happen soon. The dead refers to all of us. As we are already condemned for our sin, we are already dead. But those who hear, that is hear and believe, will live being given eternal life.
26 For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; There are several possible interpretations for this verse. Life in this passage refers to eternal life. However, in this verse it cannot be that life here refers to eternal life that the Father given to the Son, because eternal life is their nature and not something gained or given to them. It could mean being the source of life for everything else, the source of eternal life for humanity, or both. At the beginning of this gospel it was clear that the creation of all things by the Father was done through the Son. Thus, that would fit. And the salvation and gift of eternal life is also from the Father through the Son. Thus it seems that both of those interpretations are consistent with the context of this passage and the book as a whole.
27 and He gave Him authority to execute judgment, because He is the Son of Man. The Father has all authority and power. However, judging creation was given to the Son just as it was given to the Son to create it in the first place. The reason is because He is the Son of Man, God incarnate who has experienced our temptations and limitations personally.
Some try to make something out of the definite article, "the", not appearing with Son of Man here. (This is why it is in italics in the NASB.) However, it a rule of Greek that definite predicate nouns which precede the verb usually lack the article. As that is the case here, translating it into English with the definite article is correct. And thus, there is no significance to its lack in the Greek text, nor any reason to infer any meaning from it.
28 Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. Jesus tells them not to marvel at what he has just taught. This passage up to here has been about the relationship between the Father and Son, that Jesus is the Son, and eternal life. It could be one or all three of these that people were amazed by.
The hour is coming is similar language as in verse 25. However, that it is at hand is omitted this time. Thus, this is not something that is about to happen. The dead coming forth from their tombs en masse, judgement of good deeds for believers and evil deeds for unbelievers are all aspects of eschaton, which is the end times. That no one knows when this will be is implied here and clearly stated in Matthew 24:46 and Mark 13:32.
These verses strongly support both eternal life and eternal damnation. It is clearly stated that resurrection from physical death is for both believers and nonbelievers. But for believers it is resurrection to eternal life. For nonbelievers it is a resurrection of judgment, which is an eternal death.
Good deeds are not in any way presented here as a condition of salvation. This passage makes it clear that hearing and believing are the requirements on our part, and grace the requirement on God's part which he did through the Son. Good deeds are mentioned here to differentiate between the two types of judgement. What is inferred here, and explicitly stated in other scriptures, is that doing good deeds is evidence of a person's true belief. Real belief results in actions that are in line with that belief. If someone's actions are contrary to what they say they believe that is evidence that their belief is insincere.
30 "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me. What Jesus said in verse 19 using distancing language, referring to the Son in the third person, He here states using "I", ego in Greek. He is not independent of the Father. He judges rightly because he "hears" the Father and does His will not Jesus' own will. Jesus was explicitly claiming to be the Son of God and to be God.
31 "If I alone testify about Myself, My testimony is not true. This is not saying that the testimony is literally not true if Jesus is the sole witness. What is meant is that one witness is not enough for it to be true legally. The principle in the law is that it needs to be two or three witnesses for the testimony to be legally admissible in Deuteronomy 19:15. To allow one accuser to have legal standing would be a perversion of justice as anyone who was angry or disliked someone can make a false accusation.
32 There is another who testifies of Me, and I know that the testimony which He gives about Me is true. The second witness that fulfills the legal requirement for truth is the Father.
33 You have sent to John, and he has testified to the truth. This is referring to the testimony of John the Baptist, making way for the coming of the Messiah. His witness preceded and confirms the testimony of Jesus.
34 But the testimony which I receive is not from man, but I say these things so that you may be saved. Jesus clarifies that the second witness in verse 32 is not John the Baptist, but the Father who is not man. Even so, John would be a third witness under the law. But Jesus is only using divine witness to fulfill the legal requirement.
However, John the Baptist is a witness they can relate to. Thus bringing him up is to convince them so they will be saved.
35 He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. The metaphor of light representing the gospel and those who share the gospel is a common theme in the New Testament. In the Old Testament it is also used as a metaphor for the truth and Yahweh. While John the Baptist was burning brightly, they rejoiced in his light. But this was short lived, which is referring to those rejoicing, not John the Baptist. (Although his ministry was relatively short.) Jesus was implying they were fickle and easily discouraged or distracted. Literally they rejoiced for an hour, horan in Greek. This is less harsh in Greek than in English, making "a while" a more accurate representation in English. But it was meant to be mildly sarcastic and a very mild rebuke.
36 But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish-the very works that I do-testify about Me, that the Father has sent Me. John the Baptist's testimony was about the Messiah, to prepare the way for Him to come. To that end he taught about the Messiah and the need for Jews to repent of their sins, literally turn away from them, and be baptized into a new life. The testimony from the Father is greater because it is works of power. This testimony from the Father as referred to in verses 17 and 34 is the works the Father gave to the Son to do and He was doing. The miracles Jesus did were the earthly testimony of the Father that Jesus was sent by the Father.
Jesus testimony is the greatest because it is about the restoration of relationship between humanity and the Father. Both Jesus and John the Baptist convicted people of their sins. A patient won't accept treatment unless the doctor convinces them they are sick.
37 And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. This puts it plainly and clearly. The Father sent Jesus and testified to that fact.
Then Jesus addresses the experience of the Jews. He is specifically talking to and about the Jews of that time, both in His presence at the moment and the nation of Israel as a whole. In particular, He was referring to the Jewish leaders and officials. That they have not ever heard or seen the Father is to say they have nothing from which to question or criticize Jesus. To do so would be more foolish than a child who doesn't yet know his addition tables criticizing Einstein's math proving general relativity. And they proved themselves to be that foolish.
No human has seen the Father while they were alive in human form. We could not survive it. Those who have seen in the Old Testament were only seeing Him partly, or saw His representative like an angel. It's like how no one can see the sun without damaging their eyes. But we can see the sun's corona during an eclipse. However the danger of getting the full power of the sun when the eclipse isn't perfectly aligned makes even that too dangerous to risk. A very, very few have heard His voice throughout history. More have heard God through inner prompting than by audible words.
38 You do not have His word abiding in you, for you do not believe Him whom He sent. Jesus knows the hearts of people because He is God the Son. But here Jesus is showing evidence that even we as humans can see. They do not have the word of God, that is scripture, in them because they do not believe in the Son. If they had scripture in them they would be able to connect the dots and see that Jesus is the fulfillment of the prophecies about the Messiah. While they read the scriptures, they have only a superficial understanding of it. Worse, they impose their own views on it. This is how we can know who is really of God or not today. When they rightly divide the word, that is are able to understand what scripture is really saying, they don't fall for silly superficial misunderstandings, and don't replace the truth of scripture with their own personal biases.
39 You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; To search, eraunate in Greek, is to examine or study. Studying scripture is a good thing that disciples should do. If we want to learn about God and His will for us, we should study his word. It is our foundation as well as our anchor to the truth. However, to study scripture merely for the study of scripture is to miss the point entirely. That is a complete waste of time. Scripture itself is not the source of eternal life. It is the guide to it by teaching us about Jesus who is the way to eternal life. Scripture is the map, the instruction book, the textbook for the test. Do not make an idol of it like the gnostics and Pharisees do.
40 and you are unwilling to come to Me so that you may have life. This is clear. Scripture doesn't save us. Jesus does. Studying scripture without it leading us to Jesus is wasted effort. Worse, it is a false sense of security.
41 I do not receive glory from men; Glory, doxan in Greek, is in the sense of opinion. It is like when someone praises a person such as, "That guy is honest and hard working." This is a very strong and positive praise of the person. Jesus is saying that this from men means nothing to Him. And from the wording and context, He doesn't care about the bad opinions either.
42 but I know you, that you do not have the love of God in yourselves. Jesus knows what is in our hearts both then and now. He knew they did not love God in their hearts. They studied scripture but it didn't impact their lives. Deuteronomy 6:4-5 directly and explicitly tells us to love Yahweh with with all our heart, soul and might. It is plain and clear. Yet they were studying scripture and even this explicit scripture from the Torah had no impact on their lives. When people claim to love God but live like hell it is a red flag for them and the people around them.
43 I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him. This is pointing out their blatant hypocrisy. They will accept mere humans that self-promote even if they are false. But they won't accept the Messiah that scripture clearly and truthfully tells them about, while falsely claiming to follow scripture. This is something people still do. We accept what some preacher or church leader says without question, even when that denies scripture. Or worse, we do the same with someone we know nothing about on social media. Or we put our own thoughts above what we study in scripture. If the scripture was in us we wouldn't accept falsehoods from any source.
This is why I say to be like the Bereans. Check everything and everyone against scripture.
44 How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? Again, glory here is in the sense of opinion. Jesus is chastising the Jews specifically, and humanity in general, for accepting the untrustworthy opinions of man and not the completely trustworthy opinions of the Father which are found in scripture.
45 Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 For if you believed Moses, you would believe Me, for he wrote about Me. It is not that Jesus condemns them. Their own statements and beliefs condemn them. They claim to put their trust in the law of Moses. But Moses points to Jesus like all scripture does. To reject Jesus is to reject the law of Moses. And therefore they are condemned by their own standard.
47 But if you do not believe his writings, how will you believe My words?" They reject scripture, specifically Moses here, while claiming to follow it. The evidence is they do not get its true meaning. In reality, they use scripture to justify their false religion. Ultimately, study of scripture, good works, faith, or any other form that is not about Jesus is pointless. Jesus is the point. Jesus is the way.

Scripture quotations taken from the NASB © The Lockman Foundation.

If you have a question, you can find the email address to write to on the FAQ Page under the Questions FAQ.

John 4   -   Gospel of John   -   John 6

Bible Study Page   -   Michael's Abbey